A09365:543
The Whole Treatise of the Cases of Conscience
The whole treatise of the cases of conscience distinguished into three books: the first whereof is revised and corrected in sundry places, and the other two annexed. Taught and delivered by M. W. Perkins in his holy-day lectures, carefully examined by his own briefs, and now published together for the common good, by T. Pickering Bachelor of Divinity. Whereunto is adjoined a twofold table: one of the heads and number of the questions propounded and resolved; another of the principal texts of Scripture which are either explained, or vindicated from corrupt interpretation.The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.
Cambridge: printed by John Legat, 1606Cambridge: printed by Iohn Legat, 1606
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, from this frame of the world and the consideration thereof, I reason thus. In the world there are four sorts and kinds of creatures. The first bare and naked substances, that have neither life, sense, nor reason in them: as, the sun, the moon, the stars. The second that have substance and life, but no sense nor reason: as, plants, trees, and herbs. The third that have no reason, but both substance, life, sense, and power to ⟨p. 207⟩move themselves: as, the beasts of the land, and fishes of the sea. The fourth are such as have all, namely substance, life, sense, and reason: as men.
Secondly, from this frame of the world and the consideration therof, I reason thus. In the world there are foure sorts and kindes of creatures. The first bare and naked substances, that haue neither life, sense, nor reason in them: as, the sunne, the moone, the starres. The second that haue substance and life, but no sense nor reason: as, plants, trees, and hearbs. The third that haue no reason, but both substance, life, sense, and power to ⟨p. 207⟩mooue themselues: as, the beasts of the land, and fishes of the sea. The fourth are such as haue all, namely substance, life, sense, and reason: as men.
Now these four sorts of creatures excel one another in properties and degrees. For the first of them which are mere substances, do serve those that have life, as the trees and the plants. The trees & the plants serve the creatures that have sense & life, as the beasts and the fishes. The beasts and the fishes serve man, that hath substance, life, sense, and reason. And amongst them all we see that those which have more gifts are served of those which have less, as, the sun and moon serve the plants, the plants and herbs serve the beasts, and the beasts serve man, and that creature that hath most gifts is served of all. Man therefore excelling all these must have something to honour and serve, which must be more excellent then the other creatures, yea then himself, and that is a substance uncreate, most holy, most wise, eternal, infinite, and this is God.